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Home , Sawan Singh, Surat Shabd Yoga

praise

The Resplendent Sun. the prototype of heaven's holy Light, has risen as Master Sawan, Whoever is struck by His radiant beauty goes mad and remains intoxicated Majnu-like.

Everyone talks of Him, all speak of His glory- the world itself resounds with His praises. Immeasurable is the magnetic field of His love, which is at once peerless and ineffable.

What a heart-ravishing beauty has blazed my heart with scintillating rays from His eyes ! Let His image be enshrined in the temple of my heart, I wish I may meditate on Him day and night.

Let the memory of His moon-like face ever haunt my imagination. He who seeks after Truth- must bask in the loving sunshine of Master Sawan.

He is humility personified, sweet of tongue, and there is none like Him in this wide xorld. I have neiz-her seen nor heard of another like Him- Oh! His very name is dear unto me!

(Continued on inside back cover) Sat sanbesh April 1968 volume one number four

FROM THE MASTER

Poem: In praise of Hazur Inside front cover

The Master speaks: He came to make us Page 2 Satsangis

Surat Shabd -I1 18

Questions answered 2 5

OTHER FEATURES

Blessed living memories 14 Arran B. Stephens

Poem: Hail to Thee 0 Lord 17 Darshan

From the editor's desk 3 1

Wisdom of the ages 32

Sat Sandesh, Sawan Ashram, Shakti Nagar, Delhi-7, India. Editor : BHADRA SENA. Printer and Publisher : Bhadra Sena. Printed at: Kirpal Printing Press, Shakti Nagar, Delhi-7. Subscription rates : Overseas edition : Annual US $6.00 or £2 sterling. Smgle copy : 50 US cents or 3/6d. Sterling. Inland edition: Annual Rs. 121-. Single copy Re. 1.00. The views expressed in the articles and other contributions in Sat Sandesh are those of the authors and not necessarily of the journal. Sat Sandesh is not responsible for the opinions and statements of the writers. Contributions for publication should be addressed to : The Editor, Sat Sandesh (English), Sawan Ashram, Shakti Nagar, Delhi-7, India. The articles should be in English and typed with double spacing. No payment is made for the conttribution published. He came to make us Satsangis

n7E have today assembled io the remem- ORCC,on a winter night between nine and brance of Hazur Saman Singh Ji ten O'clock. Dr. Julian P. Johilson, an A!aharaj. It has been noticed that when- American disciple. and myself were ever we sit in his snect remembrance, we nith Hazur. Dr. Johnson asked Hazur if it invariably get a cool breeze. And today we was advisable for a sikh (disciple) to pray are having a pleasant breeze : to his Ataster. Hazur replied that the very life of a disciple depended on prayer. "0 dear, seek thy Beloved for Sawan' Being weak and helpless. prayer is the has come. only weapon left in his armoury. One If thy attention is elsewhere, thou who is helpless always seeks the protection shalt ever shed tears of repentance." of 3 powerful and competent pcrson.

Hazur came and gave us a glimpse of What should a disciple pray for? Man . Great come with a is a three-fold entity, comprising body, definite mission and leave after fulfilling it. mind or intellect and . We are all micro-. Soul is the essence of . our controlling power. we woukd surely Only the soul can realise God. become its mouthpiece.

Hazur came on his earthly sojourn, So Hazur came to make us Satsangis. showed us divine Light before leaving us You nlay think that if the ultimate Truth physically. It looks as if he has gone: but is in all of us, why does it not pull he is always with us. Mastx-power-you the soul up? It is no doubt a logical ques- may call it God-power or Christ-power- tion. If a piece of iron is covered with never dies. It is cot subject to birth and rust or dust, a magnet will not attract it. death. Manifesting on different human 'The moment that piece of iron is cleaned. poles. it leads the humanity to a right the magnet will attract it at once. Simiiar- path. It is through the self revelations by ly, we have been defiled by the bad such great souls that people develop fg.ith association of the sensual pleasures that in God. our soul keeps all the time. I1 we are able to liberate the soul from sensual pleasures, Hazur was truth-personified. FTe came we can become the mouthpiece of God. to make us Satsangis-those who are linked with truth. Soui is truth and is the essence Hazur was truth-personified and he of God. God is immortal; so is our soul. It is came to make us realise the Truth. God only due to the soul's constant association is supreme and'He is the Lord of every- with the mind and senses that we have be- thing-dharma (faith or religion), artha come weak, for one is influenced to a great (wealth), kaam (desire), and (sal- extent by the company one keeps. vation). Whatever you earnestly ask of Hini is given to you. In the holy "The Lord is present in all of us, 6.e have: "God has said that whatever the No human heart is without Him. man asks for would be granted." Other Blessed is the human pole. great souls have also said: '.The Lord, the Where He is manifest." benefactor, commanded, let the child as!< -GurbaniZ and it shall be given." Whatever we ear- nestly ask for we get. But Hazur came to God is our controlling power. The bestow upon us a unique gift. " physical body is useful as long as the soul (Master) is the greatest benefactor." He is with it. The soul cannot escape despite gives us the capital of inner spiritual con- the nine outlets in the human body-eyes. tact, which none else can give. So Hazur ears. nostrils. mouth and two in the was a . an embodiment of Truth. lower part. When w; exhale. the breath That Master-power is still guiding us. does not remain outside. Some controlling power is pushing it back into the body. In the U.S.A., I gave a talk on the When that controlling power withdraws, Christmas Day that "Christ lived before the body becomes lifeless. That is an ." Christ is the God-powcr; when infinite power and the soul is its essence. manifested on a human pole is known as He who has realised himself by liberating Jesus. The same Power manifests itself on his soul from the clutches of the mind and different human poles at different tirnes- matter, becomes the mouthpiece of God. like ,3 Baba ,? Who are we? We have the God in us. Hazur Ji. The great souls We are all micro-gods. It is only because are beyond the cycle of transmigration. of our (soul's) outflow at the of the mind and senses that we have become All of us have a divine spark. Hazur degenerated. If we withdraw from sensual used to say that the Master does not zdd pleasures and divert our attention towards anything from ontside. He shows us the way to our ultimate goal. Not only that, answered them in the same language. Shri he demonstrates how we can get the inner Har Kishan Ji, the eighth Guru of the zontact by withdrawing from the intellec- , was about nine years of age when tual and sensual planes. This greatest gift a priest asked him: "How is it that your only a saint can give. Only such a soul is name includes both Hari (God) and Kishan fit to be called a saint. Hazur had the (Lord Krishna)? If you are really as great competency of extricating us from the as Hari and Kishan were, I challenge you meshes of mind and matter and lifting our to compete with me in interpreting the souls above body consciousness even by a Skashtras (scriptures) in Sanskrit." Guru mere glance of his grace : Hari Kishan Ji called an illiterate water- man who happened to pzss that way. "Only the all-powerful Master can pull Touching his shoulder with his stick, the the soul up." Guru asked him to have a debstc with the -Swamiji learned priest. The water-man interpreted the Sanskrit Shashtras with such a profound Anyone with a little training can give a knowledge that the priest was amazed and religious discourse or explain esoteric begged the Guru for forgiveness. These methods. But to impart a practical spiri- incidents seem strange, but these are no tual experience is the work of a competent miracles. These are according to the laws of Master. Hazur revealed the Truth within nature not known to us. Such incidents are us. Who he really was? "A Godman alone not uncommon in the lives of great souls. can truly understand a Godman." Whether he was the embodiment of God or he was Shamsh-e-Tabrez-ished a dead body God Himself? Whether he was one of the to become ali~cin the name of God. It two or both in one?This is beyond our com- had no effect. But when he asked the dead prehension. We could know him only to the person to get up in his own name, there cxtent he chose to reveal himself to us. At was immediate response and the dead body times he did reveal himself to the people started pulsating with life once again. in various ways. Some of the incidents are Maulana Rumi7 says : "A Godman has the well known. There is nothing strange power to retrieve from midway an arrow about them. The same God-vower is still shot even from the heaven." Speaking working. It is very much within us and is for the great souls, the Maulana asked : protecting us. Once Madam Blavatsky, "Do they claim to be on equal footing the famous theosophist, was giving a talk with God?" He himself answered: "No, in Lahore. She spoke about something they are the beloved children of God. All which seemed beyond human intelligence. the commitments of an affectionate child Immediately someone interruptcd her and are honoured by the Father." Great sods said: "Madam, all you have been speaking are capable of doing anything. for it is is a mere rigmarole. It is as impossible as indeed the God-power that works on the a rain of flowers from above." Madam human pole in the garb of a Master. Blavatsky replied: "Do you think it is impossible." Just then, there was a shower Hazur came here to unite the humanity of flowers. To the amazed audience she with Truth. To accomplish this mission, he then said: "This is also according to the granted us some capital of inner contact. laws of nature yet hidden from you." That initial capital is to be developed and enlarged gradually. One does not reach When I was a student, I saw a man the goal the very first day of . showing feats of hypnotism. He hypno- The time factor is necessary. Where the tiscd a small boy and invited questions from world philosophies end, there the religion the audience in any language and the boy starts. After initiation, a spiritual aspirant "You love one another so that people may should mould his life according to the know that you are my followers and attend Master's instructions. The principlesexplai- holy congregations." We are no doubt proud ned to you in Satsangs (holy congregations) of the great soul who initiated us. But, is he should be adopted in practice. One who also proud of us? One who lives up to his observes non-violence in thought, word Master's expectations is a true disciple. and deed, is a great man indeed. Remem- Great souls aiways say that an ounce of ber that actions speak louder than words. practice is more than tons of theory. Mere If you cultivate the habit of speaking truth, theoretical knowledge without practice is people around you will act likewise. of no avail. Sheikh Sa'dis has stated that Thougths are more potent than words and a learned but unpractical man is like an even stronger than action. We are a cons- animal loaded with a heap of books. Guru cious entity and God is Super-conscious. Amar Dassg was once asked abouc the fate We are self and God is Overself, a verit- of such people as are unpractical. He able ocean of all consciousness and we are replied that they were like a spoon im- just a drop of It. God is the supreme mersed in pudding but without having a Power and is capable of creating millions taste of it. Such is the fate of those who of Brahamands (spiritual regions). Being are ever busy in intellectual wranglings. We the essence of that mighty Power, can't know how to preach others but not to our- we create even a city. Certainly, we can. selves. We do listell to the great souls Great souls always exhort us that we are mostly to forget whatever they tell us or micro-gods but for our utter ignorance to obtain knowledge which may help about our own self. us in posing like a saint. What is real listening? "One whose practical life is exemplary is my true disciple. "It is to abide by the words of the perfect Master.'" He is like my Master and I am prepar- -Guybani ed to be his devotee. -Gurbani You must have heard about the five Pandava princes of the Ailahabharata epic. The conduct of a disciplined initiate They were sent to Guru Dronacharya for should reflect the greatness of his virtuous their early education. The first lesson Master. During the Muslim period in they got from the Guru was to speak the India, whenever a Sikh would give an truth. Next day, the Guru enquired evidence in a court of law, it used whether they had learnt their lesson. All to be taken for granted that he would not except Yudhishtra replied in the affirm- tell a lie. Similarly, if any of Hazur's ative. Yudhishtra had not turned up at disciples happened to appear before a all. The Guru was informed that Yudhi- court of law, he was never doubted only shtra had yet to learn his lesson. For because he happened to be a disciple of several days Yudhishtra did not go to the Hazur. Your actions should demonstrate Guru for the same reason. Only after he that you are a true devotee of a great had learnt the lesson in thc real sense, he soul. went to Dronacharya, 11:e Guru, and respectfully told him that he had learnt "An unworthy disciple brings a bad the lesson. He solemnly declared that he name to his Master." would speak the truth all his life. And he did remain truthful throughout his life. To go to a great soul and not to follow If you act on what you are told, only one his teaching is to demean him. Christ said: Satsang is sufficient for your salvation. "We intend to reach the goal, but we verses or listening to sermons. Th: do not know how to tread the right way of saints is something entirely path, different. It can bc found only by We only know how to preach and not self-analysis." to practise." King Ravana'" was a scholar of all rhe Hazur was a strict disciplinarian. We and Shashtras. But despite all that iiave complete faith in his competency. A he is still known for his wickedness. And single glance of his grace was sufficient to what are we doicg? Acting. posing and false emancipate anyone. A11 that is here ilow propaganda will not take us anywhere near is undoubtedly Hazur's immeasurable our real goal. We can dupe all but not grace. He used to say: "He who is learn- God. He is omnipresent. Ever since the ed while alive. would remain so even holy initiation, the Master remains a con- hereafter. And he who is an illiterate stant invisible companion of an initiate. now, how could hc become a scholar when and watches all his actions. The Master he is dead." knows every thing about his disciples.

Bharat (India) is named after King So it is futile to conceal anything from Bharata. He was an ascetic himself. Hc the Master. Hazur used to give us simple renounced everything and lived in seclus- examples to make us understand the various ion for meditation. There he reared a aspects of . Once Yusuf went little deer after the mother deer had died. to Queen Zulakhan. She wanted to fulfil By constant companionship, Bharata her sensual desire. She first covered her developed affectionate love for his pet, so diety she worshipped. When Yusuf asked much so that he used to think of him all the reason for covering the idol, shc replied the time. One day the young deer dis- that she did not like the diety to see their appeared. Bharata could not bear the pangs unholy act. Yusuf exclaimed: ..My Lord of separatioi? and died soon thereafter. is omnipresent and no actions of ours are Consequently he had to be reincarnated as hidden from Him." Hazur used to say : a deer and is known as Jar Bharata. As "We hesitate to commit an impious act you think so you become. even in the presence of a child. How dare we ever do so if we realise that God within The very idea of self-introspection or us is watching all our actions." Once keeping a diary is to judge your own act- initiated by a competent Master, a spiri~ual ions. I have prescribed it after very aspirant is never forsaken by the Master careful consideration. I too kept a diary till he is taken to the Kingdom of God. in my early life. You can become a great Thus, the Master safely restores the lost soul, if a dacoit like Balmik can become a soul back to its original Home. great sage. A bandit named Udham Singh came under Hazur's spiritual influence and "He who has highest consideration for was completely transformcd. Some bmdits the Master and keeps his comrnand- are being initiated even now. Naam (the ments, Word) is a great blessing. Mere intellec- Has nothing to fear in all the three tual acc.omplishments are futile so far as worlds." the attainment of salvation is concerned. -Kobrr.ll This is what has said in definite terms So, we are here in obeisance of Hazur and to realise the Truth. He is ever with "Do not be carried away by chanting us and is showering his abundant grace. of the scriptures, singing of holy I-bwever, to realise Him, it is essential to The Masrtr zith teco religious leadcrs

haw a pure heart. Can you ever cxpcct ioned soul, who hims~lfi\ absolutely free. the Lord to manifest Himself till our to unburden us and to pull us out of our heart is spotlessly clean'! The Lord can- misery. Only then me will be able to see not bc realiscd so lonz as our heart remains the Reality. The greatness of such a Master littercd with lust. anger, jealousy, rc- soul is beyond any description indeed. crimination etc. C?ur ~oullie5 dormant Such a competcnt Master enables us to and defild by these viccs. Just as a magnet visualise the Truth after freeing us from will not attract a dust covered iron. God the cffcct of past impressions and by bring- within us nil1 also not pull thc soul up ing our attcntion abovc body conscious- till it is f'rre from all blemishes. Jn such ness. a hopeless state only a competent Mastcr cnn comc to our rcscue. This. in fact, Hazur used to say that thc Master will is the greatness of a Master-soul. For ex- definitely take his initiate to the ultimate ample. if a loadcd donkey is stuck up in goal. but only after properly cleaning him mud. it cannot comc out nith its ow11 from all blemishes. For nobody will like efforts. Out of slicer compassion, someone to keep thc soiled clothes unless thcse are else will havc to remove the load and then washed acd pressed. Hazur often cited pull the donkey out of mud. W'e are also an csample that a n-asherman never rcfu- loadcd with heaps of impressions of the ses to wash even thc dirtiest cloth bccausc previous cumerous births and in addition, he is confideat of his competency of clean- are further trapped in the dragnet of sen- ing it, may be after putting in a little sual pleasures. There is hardly my diffe- extra effort. Soul in its present state is rence bctween us as we are and the loaded like pure gold mixed with dust. Remove donkey. We too therefore need a compass- the dust from it and it will again be pure gold. It is only a matter of removing the importance to keeping a diary is to make dust. one conscious of one's shortcomings. We only talk of Ahimsa (non-injury) to be Hazur came to transform us into Sat- the true religion, but we never observe sangis in the rea! sense. He often empha- it in spirit. The result is that we deceive sised that human body is the temple of Kim Who is all seeing. How can then we God, and the eternal Light is illuminating expect His grace? in it. But we arc polluting this temple by all kind of rubbish, such as, bad diet, "Blessed are the pure in heart for they unfair and dishonest earnings, falsehood, shall see God." deceit, recrimination, egotism and hypocricy. To partake flesh, eggs and intoxicants is A pure heart is therefore a must if to defile this temple. Such food habits we have to realise God. All the scriptures are not conducive to oile's spiritual growth. and great souls have only two ways to Therefore our diet should be pure and reach the ultimate goal. These are, the vegetarian. So much so, that it should way of living and the way of religion. be prepared in a clean place and with a Now, what is religion? It is the same clean heart. In India, there is still a prac- as ultimate Truth, to realise the power tice in orthodox families that none else of God manifesting and sustaining the than the !ady preparing food is allowed entire creation. to enter the kitchen. That helps in main- taining cleanliness in the kitchen, Nowa- The way of living is therefore our first days, food is prepared generally by servants step. It means inculcating the habit of who indulge in all sort of loose talk while truthfulness in all its aspects. The obser- preparing the meals. Mind is affected bv vance of chastity is one of them. Chas- the food you take. tity is life, and should be observed in thought, word and deed. The real signi- I may tell you my own personal exper ficance of marriage lies in having a life ience. In 1921, 1 was posted in the partner who could stand by you under all Accounts Branch of an Indian Army Regi- circumstances-in pleasure and pain, ment. An army orderly used to cook my in riches and poverty. Both should co- food. I had given strict instructions to operate with each other in striving to him not to allow anyone to enter the realise God. kitchen and that he should recite holy verses while preparing food. As a routine We should have love for all and hatred I used to sit for meditation daily at the for none, for the entire creation is His dead of night. Or~enight I felt that nega- manifestation. And then we should ren- tive thoughts were disturbing mp medita- der selfless service. Ahimsa (non-injury) tion. I woke the orderly up and enquired is thus the highest dharrnn (religion). if there was anyone with him in the kitchen that night. He replied in the negative. "If thou wishest to meet thy Beloved, But he was telling a lie. Where the dirt Injure not anyone's feelirtgs." is already in tons, a liitle more would not make any difference. But even a grain -Forid of dirt will be visible on an otherwise clean surface. Maulana Rumi says: "You may indulge in intoxication, or you may go to the An ethical conduct and pure diet are extent of burning holy Quran or you may thus stepping stones to God-realisation. even set fire to the sacred Kaaba, but The main reason of my attaching so much injure not the feelings of anyone." Let us take the practical life of single life-inspiring glance of his was Hazur. He married before the age of 25. capable of raising us to great heights. but his wife died before the consumma- Eyes are the windows of the soul. Swamiji tion of marriage. He married again after says: "These eyes are the windows that the age of 25 years' complete celibacy. open unto the abode of God." Whenever He himself used to say that his stay with someone bowed to him in reverence, he his family during his whole life would used to say: "There is nothing lying at my tota! not more than six months. You can feet. One can see me through my eyes." imagine what a disciplined life he led. Hazur's practical life should be an eye- Hazur used to tell us that when opener for us. He used to hand over his his son died he had no trace of full salary to Baba Jaimal Singh Ji Maharaj. grief in him for he thought that the Out of that, Babaji would send money to departed soul was a sacred trust of God Hazur's family. He would go to his home with him and He could take it back at town (where Hazur's family lived) only His will. These things are quite common if Babaji desired him to do so. A number in the lives of great saints. Cheerfulness of times he was asked how it could be was one of the many virtues in Hazur's that he was a householder as well as a life. This is one thing that we have to saint too. To that he always replied that learn from his life. ever since the spiritual work was assigned to him, he ceased to be a householder. One of the most illuminating features All the saints have stated that as long as of Hazur's life is cultivation of continence one was a householder, he could not be a and chastity. We are losing this essential saint. Observance of celibacy is a great virtue. God only knows what will be the blessing and Hazur always attached highest future if the present trend of utter callous- importance to chastity. Even at the age ness towards moral standards conti- of 90 years, he used to roar like a lion. nues. During those days there were no loud- speakers, and he could be heard giving a Have you ever thought from where the Satsang talk from a long distance. He senses derive their power? They do so had a divine grace on his loving face. from the soul itself. Newton was busy This was mainly due to his strict obser- solving a mathematical problem on the vance of a highly ethical and chaste life. road side unmindful of a blaring band passing nearby him. Someone enquired Hazur had many virtues which from him whether a band had gone that we need most especially in our present way. He replied .that he did not know. state of delusion and despondency. Hazur His attention was at that time absorbed in always had a cheerful and pleasant solving the mathematical problem. Many personality. He had all smiles on his a times it happens that we do not listen ever-glistening face. Those who have seen to even a loud sound because our atten- him know that he had immeasurable love tion is focussed at some other point. Our in him for his children, as we are. He attention or soul is thus the driving force would cast such a loving and soothing of our outer faculties. glance as parents would do on meeting their child after a long separation. His One whose inner self is overflowing happiness and affection was perhaps more with bliss will be cheerful and have a than that of real parents. His love to- sweet tongue. Out of the abundance of

wards his children was much more than heart a man speaks. Whenever Hazur ~ the love that hundreds of fathers and laughed, it was a real and hearty laughter. mothers would have for their children. A Those who saw him laughing were fortu-

ideal. Tulsi Sahib13 has gone even further If you develop such a receptivity, you when he said: "If you have assimilated are free from bondage. truthfulness, humility and consider all women as your own mother, and if still So purity of thought, purity of diet you do not realise God, I being a servant and purity of conduct are most essential. of God, stand your surety." Prophet If our inner self is free from all blemishes, Mohammed has also said: "If you can the divine Light and celestial Sound will control the two sense-organs, namely, one emerge in the silence of heart. The very between the two lips and the other bet- silence will become vocal. Our meditation ween the two thighs, I shall stand surety is not successful because we have yet to for you in the Lord's Court." come up to the necessary standard. Kabir says: "If our heart is polluted, we shall To commemorate a great soul is to be pushed out of the Kingdom of God." imbibe his teachings in our practical life. Mere lip-service is of no use. When we are Tulsi Sahib says that he would not practical, blessing is invoked. We should believe if some one claimed that he learn a lesson from Hazur's life. We are had known the Master. So people here in his remembrance and from this know about Hazur only to the extent he day itself we should resolve to lead a chose to reveal himself. He was the gli- pious and disciplined life. We should have stening gem of humilitp and chastity. He regular self-introspection by keeping a had divine attraction in him. Those who diary. You have just to become chaste and had a chance to see him for the first time you will find that you have developed even from a distance would have noticed super-natural powers of perception and in him the piety and greatness of a saint. foreknowledge of world events. And if We should learn at least four virtues from such a chaste life is dyed in the colour of his life today. These are : sweet speech. spirituality, then the great capabilities of cheerfulness, chastity and humility. If a person can well be imagined. As such, we imbibe these virtues we shall have purity of heart and chaste life are the complete metamorphosis in our lives. main prerequisites of spiritual progress. Maintain your diary from today and see Tulsi Sahib says: the result. This is Hazur's grace that you get practical experience at the time of initiation. "Cleanse the closet of your heart and It has to be developed fur- ther by devoting sufficient and regular remove all worldly thoughts, to time to meditation. Common excuse make room for the Lord within." for neglecting meditation is the paucity of time. Do not forget that one has to We have to realise God through purity die some day. And only you have to (of diet and conduct) and developing accomplish your meditation and none else. receptivity by His constant remembrance. It is not like offering ritual prayers that You need not renounce the world and go a priest may do for you. Successful to jungles to realise God. A Persian mystic meditation brings abundant blessing, perfect saps: sarisfaction and concentration. After ail. we have to commune with the Truth "I do not ask you to remain aloof from which is already within us. For becoming the world. But whatever you do, you a Satsangi (one who is linked with the should be with God." Truth) you have to cease to be a mansangi (one who is linked with the senses). So You should not forget the Lord at any we have to do away with our association time and ever remain thankful to Him. with sensual pleasures to obtain the ulti- mate Truth. We are fortunate indeed To forget the Master is to lose his that on the very first sitting, at the protection thereby giving an opportunity to time of initiation, we get practical exper- the negative power to pin you down. ience of spiritual bliss. This is all Hazur's Nevertheless, the Master-power is not grace and blessing. He has never forsaken going to forsake you in midstream. He us. We must make ourselves worthy of has mighty protecting hands. The seed his grace. The Master-power never dies. of spirituality sown by him at the time of That divine power is immortal. Only initiation must germinate sooner or later. the pole at which it manifests changes. "None can destroy this seed." But if During one of my talks in America, I you do not prepare the soil conducive to said that Christ lived before Jesus lived. its germination now, you will have to be They asked me: "When is Christ return- reborn, undoubtedly as a human being, ing." I replied, has he ever left us? to accomplish the task, for the seed sown Has he not said: -'Ishall never leave thee by a competent Master must germinate nor forsake thee till the end of the world." and sprout fully. But why delay and That power works through different prolong your torture? You have gathered human poles. It is within you. in the remembrance of Hazur, who was a living embodiment of Truth. So make a 'Those who have been initiated have to firm resolve today itself. withdraw their attention from outside and rise above body consciousness. To In the end, I would again emphasise accomplish this task you may take help that you must strengthen the foundation. from the human pole at which that power If you take one step in the right direction is working. So, mould your life if you the Master would come a million steps to have to become a Satsangi. His abundant guide and help you. This is a guarantee grace is already there to lift us up spiritu- which I give you on behalf of Hazur. ally. We need a competent guide who People enter the world crying and after can put us on the right path and who can leading a life of suffering and misery, be a torch-bearer in our spiritual journey depart still crying. Lead such a discipli- within : ned life that you depart from this world with a contented smile on your face and "He who calls himself a Satguru or people may remember you. Sant, Let him show us the invisible Lord." The diary I have prescribed after a -KaEir thoughtful consideration will go a long way in helping you in your progress. Only such a Master, who is capable Continue living in your respective social of opening our inner eye, the Third Eye, structures and religions. All are noble in is competent to become our spiritual guide. their purpose. We all are one as aanbind He gives the initial capital of Naam to and from the soul-level we are all one. We start with. We have then to play our are all children of God. The same coz- part by regular practice of self-introspec- trolling power is controlling us all. This tion. By Hazur's grace we got the initial is the teaching of all the saints. capital and left it at that. If we intend to reach the ultimate goal, we shall have to mend our old ways. To remember (English version and substance of one of Hazur once in a year is not enough. the Master's-Sant Ji's- We should sit in our Master's sweet Satsang talks in Hindi at Sawan Ashram, remembrance every day. Delhi.) The Master speaks: explanatoiy notes

1. Saw1 : The fifth month of the Hindu calendar corresponding to the month of July which marks the beginning of the rainy season. Sawan here refers to the first name of Haz~irSawan Singh Ji Maharaj (1858-1948), the great saint of Beas (Punjab). 2. Gtrrbaiii : The sacred writings of the Sikh Masters. , 3. Grrru Nard : (1469-1539) : The founder of the Sikh religion. 4. Bnba Jairrtal Sirlgk Ji : The Master of Hazur Sawan Singh Ji Maharaj. He was a disciple of Swaniiji Maharaj. 5. Sic,atniji : (1818-1878) : Swami Shiv Dayal Singh, the great saini of Agra, who revived the teachings of the Masters like Kabir and Nanak. 6. Slrar~rs-e-Tabrez : A great saint of Tabrez, Persia. He was the Master of the celebrated Maulana Rumi. 7. A4arrlar1a Rrirni : A great Persian saint, author of the famous Masnavi. 8. Sheikh-Sn'di : (I 184-3292): A great didactic and mystic poet and a pop~darPersian prose writer. 9. Guru Anlor Das : (1479-1574): The third Sikh Guru. 10. King Raiarra : King of Lanka of the Rurmjum epic. He kidnapped Sita, the consort of Lord Rama. 11. Kubir. : (1440-1518) : A well known Indian saint who practised and preached . 12. Gtwu Arjan : The fifth Sikh Guru who compiled the Granth. 13. Tulsi Sahib : (1763-1843) : The saint of Hathras. Original name : Sham Rao Hulkar, Crown Prince of Gwalior. who spurned the throne to practise meditation.

FORM IV (See Rule 8) 1. Place of publication ...... Delhi 2. Periodicity of it's pub!ication...... Monthly 3. Printer's name ...... Bhadra Sena Nationality ...... Indian Address...... Ruhani Satsang. Sawan Ashram, Shakti Nagar, Delhi-7 4. Pub!isher's name ...... Bhadra Sena Nationality...... Indian Address ...... Ruhani Satsang, Sawan Ashram, Shakti Nagar. Delhi-7 5 Editor's name ...... Bhadra Sen Nationality ...... Indian Address ...... Ruhani Satsang, Sawan Ashram, Shakti Nagar. Delhi-7 6 Name and addresses of individuals who Ruhani Satsang. Sawan Ashram. Shakti own the newspaper and partners or Nagar. Delhi-7 shareholders holding more than one per cent of the total captial. I, Bhadra Sena do hereby declare that the particulars given above are true to the best of my knowledge and belief. Sd. Bhadra Sena March 10, 1968. Publisher Blessed living memories

Arrarz B. Stephens

INthe early morning of April 2, 1967 the raised platform, and for several thousands of eager devotees and miniltes, looked in great, great compassion seekers afcer truth began quietly stream- across the sea of upturned faces. The ing into the sacred precincts of Sawan presence of the Great Master before his Ashram in Delhi to commemorate many children brought forth a swooning sigh as blessed living memories of the late Param though the vast assembly were of one Sant Hazur Sawan Singh Ji Maharaj breath. He began speaking very quietly (1858-1948) and to imbibe the same one and endearingly of the importance of the Master Power working through his precious human life which we must not spiritual son, Param Sant Kirpal Singh Ji. waste in vain in useless outer pursuits, but direct our activities and energies to the Spiritual aspirants from all parts of realisation of our self and God, for which India came to commemorate this sacred purpose we were granted this human occasion. No sacrifice was considered too birth. Gurudev's spiritually intoxicated great to be with the beloved Master once words, revealing endless vistas of the again. The congregation quick1y swelled ancient love-wisdom, flowed out like a to tens of thousands, filling every inch of bubbling brook, irrigating the thirsty the beautiful Ashram grounds, sweetly hearts of his children. For a practical singing poems of extreme love, called experience of the Light of God, and for , beseeching their Sacha Padshah those who wished to meet the inner (True Emperor) to come out and give Master and or his Master in their radiant them his enlivening glance of grace. These Light forms, the beloved gave his bless- inspiring hymns, composed by various ings and instructed the Sangat (congrega- Masters of the highest mystic rank, sung tion) to sit in meditation. After an hour from the overflowing heart, swept spon- sped by in hushed silence. the Lord of taneously like waves of divinely charged the congregation called all to open their electricity through the crowds, blending eyes, and enquired how many bore witness all castes and creeds, rich and poor, high to the inner radiant form of the Master; and low, into one essence of' universal over 200 men and women humbly raised love. The atmosphere became so highly their hands in affirmation of the sublime charged that one might have thought this experience. For many, this was the first indeed was a different and new world. time this heavenly vision had manifested. Certainly a far cry from the mad rush and Many of them had not only seen the chaos of the materialistic one. "Guru Swaroop" (Master's radiant form) but the vision of his Master as well. A Clad in immaculate white, the Satguru few were even taken to the feet of Baba emerged from his bungalow at 7-30 A. M. Jaimal Singh Ji, Swamiji and other past and walked through the awaiting crowd, great saints, through the abundant grace giving a nod of the head and blessing with and God-Power working through the living folded hands. Gracefully mounting the one, Sant Kirpal Singh Ji Maharaj. When stairs, he seated himself cross-legged on the Master enquired how many of the assembled thousands saw the inner radiant of the Light and Sound, much to their Light of God inside their human temples, gratitude and joy. For those who are over 70 per cent raised their hands, and sincerely in earnest, God has ways of their shining faces obviously revealed the arranging a meeting with a true Master, inner state of their minds and souls! How who has the competency to put one on fortunate are the chosen few who are led the inner way until that soul is ultimately to the lotus feet of the living Master. mergedin irrevocable union with Absolute God. Throughout the morning, many impor- tant religious and various spiritual leaders These people, from the simple hard- came to the speaker's rostrum to sit and working peasant to the rank and file and discourse on a common platform with the intelligentsia of society, have a great love great Master. Numerous heart-stirring for the Master. One after another would events from the illustrious life of Hazur come forward, filled with divine fervour Sawan Singh Ji were given by many and inspiration, praising the Master to the of his prominent initiates. Fortunately, skies ...nay, even the very heavens, were the God-Power which manifested through resounding with praise! These men and such great Masters as Christ, Guru Nanak, women spoke from their own experiences Swamiji, Hazur Sawan Singh Ji and others of his grace, and being such a generous continues to flow in free abundance Master, he has revealed himself unto many through the living Master, who is the ...perhaps such inner grace has never highest expression of divinity existing for before been so lavishly distributed In the the spiritual and moral upliftment of history of Mastership. His grace is in full mankind in the present age. For over tide-it is up to us humbly to approach 24 years, the Master sat at the lotus feet him for gift of divine succour. The of Hazur and imbibed and attained the Master is truly a saviour; a Christ; a highest spiritual perfection, which is Messiah; a Satguru. He has given the gift obvious for those who are gifted with of love even unto the most stoic of intel- inner vision ...and if we are blind he can lectual sceptics, who remain in his presence make us see! even for a little while. Even truthless da- coits and the wayward sinners have found In open Satsangs, Hazur Sawan Singh Ji complete transformation in his presence. many times proclaimed that Kirpal Singh He works like the fabled philosophers' would carry on the sacred work of Naam stone that turn base metals into gold. He initiation after him. whereby the seekers being Love and God personified, awakens would receive first-hand spiritual experien- the love of God in all and sundry. Naam, ces unto the True Home of the Father. or the God-into-expression Power, the Satguru Kirpal Singh, through his primal Light and Sound of creation, is also unparalleled love, devotion and perfect a current of love from the Almighty, and background, was the one divinely appointed when a soul is connected with this all '-son' of his Satguru, that is son powerful current through the impartation through spiritual transference of Power, of the grace of a living Master, it also as contradistinguished from 'Bindi-son'. naturally begins to awaken in love. God, (Literally, 'bindi' means a drop 3f sperm. Naam, and Master, are all One. or son through physical conception or family inheritance.) Many who have received nothing elsewhere, have upon coming to Sant Kirpal Singh Ji, risen above body consciousness, and received first-hand preliminary mystic experience (Continued on page 27) Hail to Thee Lord

Thy call hath brought to life the slumbering ages, Thy warblings have gladdened the hearts of all, And all are dancing to the music of Thy soul, Hail to Thee 0 Lord of the tavern.

Thy name gives comfort in all our woes, For we all live by the life-breath of Thy giving, Thou art a lode-star that leads us on and on, Hail to Thee 0 Lord of the tavern.

From the dust of Thy feet springs the Light of life, The breath of Thy being enlivens one and all, Thy smile turns autumn into fragrant spring, Hzil to Thee 0 Lord of the tavern.

0 Lord ! the world is at enmity with peace and goodwill, And the structure of life is torn to shreds, May Thou uplift the earth by Thy magic call of love, Hail to Thee 0 Lord of the tavern.

Thy greatness shines in the House of the Lord, All Thy wonders, we find in Thy Kirpal, 0 wake us up to life in Thy living tavern, Hail to Thee 0 Lord of the tavern.

All the great sit in a loving congregation at Thy feet, World-weary and tired they come seeking for Thy aid, For thou alone art a Messiah for all their ills, Hail to Thee 0 Lord of the tavern.

From Thee we get the quintessence of all the Masters past. At Thy door we see the world knit as one, The friends and foes alike losing ali their discord, Hail to Thee 8 Lord of the tavern.

0 remove the veil that hids Thy face divine, And let us drink the water of life from Thy glances bright, For the sight of Thy love-laden glimpse, I roam a wild, Hail to Thee 0 Lord of the tavern.

(Translation of a?! Urdu poem written iu the sweet remembr- ance of Hazur Sawan Singh Ji Muharaj)

Surat Shabd Yoga-II

ND now we come to the third corner- If these approaches were indeed the natural A stone of the spiritual edifice: that ones open to us, then the logical conclu- of spiritual sadhans of disciplines. The sion would be that Nature is very partial one recurrent theme of a puran guru or in her blessings, discriminating between perfect teacher is that the good life though man and man. highly desirable and indispensable, is not an end in itself. The goal of life is some- Why, if the sun shines for all, and the thing inner and different: the transcension wind blows for all, should the inner of this plane of relativity and physical treasures be available only to the chosen existence into one of absolute Being. He few? These too are both for the learned who recognises this will mould his life and the unlearned. accordingly, first because such a recogni- tion implies a state of mind that, being that are so discriminating in free from ego and attachment, expresses selecting their practitioners, and so exact- itself in virtuous and creative action, and, ing in their practice, cannot be wholly secondly, because without cultivating such natural. The method taught by the a state of mind and of life one cannot Masters of the Surat-Shabd Yoga is diffe- attain the poise and concentration requi- rent. As we have seen already, to the site for inner transcension. seeker is explained the nature of creation and the way back to life's initial source. So the basic stress of the enlightened At the time of initiation he is given a first- teacher is laid always upon the transcen- hand inner experience which he is taught dental goal. He teaches that the pranic to develop. The seat of the soul is bet- and vigyanic energies are not of the essence ween and behind the eye-brows. This at of Atman, taking their birth in planes least is accepted by all yogas. It is to this lower than those of pure spirit. He who point that mystics refer when they speak of would use them as a ladder may transcend Shivnetra, Divya chakshu, Tisra-Til, Brahm- body consciousness, may reach the planes rendra Triambka, Trilochana. Nukta-i-sweda, whence they originate, but he cannot Koh-i-toor, third eye, single eye, figurative- reach beyond. The spirit being similar in ly called the still-point, the mount of all, the means to spiritual enlightenment transfiguration, etc. It is at this point that should be likewise accessible to all. But, the sadhak having closed his eyes must as has been seen already, such farms of focus his attention but the effort at con- yoga as are based on the or on gyan centration must be an effortless one and make special demands which all cannot there must be no question of any physical fulfil. The pranic systems are outside the or mental strain. To assist this effort the reach of the old or those of tender years, teacher gives the disciple a , or and also of those who suffer from any res- charged verbal formula, symbolic of the piratory or digestive disorders. The path journey ahead. This formula when repeat- of gyan presumes mental and intellectual ed slowly and lovingly with the tongue of capacities that nature bestows only on few. thought helps the disciple to collect his scattered thoughts gradually at a single wards, collecting finally at the third eye-- point. What gives this mantra its potency the seat of the soul. The spiritual trans- is not any magic inherent in the words cension of physical consciousness or death per se but the fact that it is given by one in life, is thus achieved with the minimum who by his own spiritual practice and of effort and travail. mastery has charged it with inner power. When the aspirant by his inner concen- Students of the other forms of yoga, tration and by the mental repetition of the when, after their long and exacting mastery charged words, has brought his inward of the various lower , they reach gaze to a sharp and steady focus, he will this state of full physical transcension, find that the darkness within that he at generally assume that they have reached first confronted gets gradually illuminated their journey's end. The inner plane at by shifting points of light. As his powers which they find themselves--the realm of of concentration increase, the lights cease sahsrar or Sahasra-dal-kamal symbolised flickering. developing into a single radiat- often by the sun-wheel, the lotus or the ing point. multifoliate rose-is indeed incomparably more beautiful than anything on earth, and This process of concentration. or ofthe in comparison appears timeless. But the collection of surat, automatically draws the student of the Surat-Shabd Yoga, when he

spirit currents, normally ' dissipated all succeeds in rising above physical conscious- over the body, towards the spiritual centre. ness. finds the radiant form of his Master This withdrawal is greatly assisted by waiting unsought to receive him, Indeed or repetition of the charged mantra; it is at this point that the real guru-shishya and the perception of the inner Light, or teacher-student relationship is estab- leading to dlzyana or one-pointed concen- lished. Until this state, the guru had tration, quickens the process still further. been little more than human teacher, but Dhyana, in turn, when fully developed now he is seen as the divine guide or guru- leads to or inner hearing. The dev who shows the inner way. inner Light begins to become resonant. The feet of my Master have been Within thee is Light, and within that manifested in my forehead, the Sound, And all my wanderings and tribula- And the same shall keep thee attached tions have ended. to the True One. -Gurbani -Gurbani Christ also speaks in the same strain: There is nothing covered, that shall And the practitioner, when he shuts not be revealed and hid, that shall his physical ears, gets rapidly absorbed in- not be known. to the music. It is a common experience -Matt. 9 : 26 that though Light can catch the eye, it cannot hold it for very long and has no Under the guidance of this celestial very magnetic quality about it. But with guide the soul learns to overcome the first music it is different. He who hears it i~! shock of joy, and realises that its goal lies silence and stillness, is drawn irresistibly, still far ahead. Accompanied by the radi- as it were, into another world, a different ant form and dra.wn by the audible-life- realm of experience. And so the process current, it traverses from region to region, of withdrawal that begins with sinrran, is from plane to plane, dropping off stimulated by dhyarza, and is rapidly ex- after kosha until at last it stands wholly tended by bhajan. The spiritual currents, divested of all that is not of its true nature; already slowly moving, are carried up- and, thus purified, it can at last enter the realm where it sees that it is of the same In actual practice of the spiritual essence as the Supreme Being, and that discipline, stress is laid on simran. dhyan He, the Master in His radiant form and and bhajan each of which plays a specific itself are not separate but one and that role in unfoldment of the self. The there is caught but the great ocean of Master gives simran, or mental repetition consciousness, of love, of bliss ineffable. of the charged words, that help in gather- Who shall describe the splendour of this ing together the wandering wits of the realm? practitioner to the still-point of the soul between and behind the two eyebrows, to Only heart to heart can speak the bliss which place the sensory currents now of mystic knowers; perva.ding from top to toe are withdrawn: No messenger car, tell it and no mis- and one gets lost to the consciousness of sive bear it. the flesh. The successful completion of -Hafiz this process itself leads to dhyan or concentration. Dhyan is derived from Having reached the journey's end, the the Sanskrit root dhi, m~aningto bind seeker too merges with the Word and and to hold on. Wirh the inner eye enters the company of the free ones. He opened, the aspirant now sees shimmering may continue to live like other men in streaks of heaven's Light within him and this world of human beings, but his spirit this keeps his attention anchored, as it knows no limitations and is as infinite as were. Gradually the Light grows steadier God Himself. The wheel of transmigra- and he grows steady in his sadhan for it tion can no longer affect him, and his works as sheet-anchor for the soul. Dhyan consciousness knows no restrictions. Like or concentration when perfected leads one his Master before him, he has become a to bhajan or attuning to the music of the conscious co-worker of the Divine Plan. soul that emerges from within the centre He does nothing for himself but works in of the holy Light. This enchanting God's name. If there be indeed any melody has a magnetic pull which is Neh-Karmi (free from the bonds of action), irresistible, and the soul cannot but it is he, for there is no more potent means follow it to the source spiritual from to freedom than the power of the Word. whence the music emerges. In this way the soul is helped by the triple process He alone is action-free who communes to slide out of the shackles of the body with the Word. and get anchored in the heavenly radiance -Gurbani of his self (atman), and thus led on to the Freedom for him is not something that heavenly home of the Father. comes after death (videh mukti) ; it is something achieved in life itself. He is a Again the entire process is nurtured Jivan-mukt (free-in-life), like a flower by Sat-Naam. Satguru and S~tsang,which shedding fragrance. he spreads the message in fact are synonymous for the Master- of freedom wherever he goes. Power at work. Sat-Naarn is the Power of the Absolute stirred into compassion They that have communed with the and when It puts on the flesh, It assumes Word, their toils shall end, the form of the Guru (the Word made And their faces shall flame with glory. flesh), and It works through him by means Not only shall they have salvation, of Satsang, both outer and inner. and 0 Nanak! this helps the jivas ripe for regeneration. But countless more shall attain freedom This Power works at once on all the with them. planes simultaneously according to the -The Jap Ji needs of each individual: by word of mouth as a Guru in human form sharing ness without the purity of mind and body, in all joys and sorrows of the human and how can the soul transcend all human beings; by inner guidance as Gurdev in attachments and imperfections without his astral luminous or radiant form and centering icself in the love of the Divine? finally as Satguru-a veritable Master of Truth. The Suret Shabd Yoga not only provides a means for achieving in practice There are two ways within: joyti marg the difficult ideal of sadnchar, it also and the sruti marg or the way of Light and offers a mode of life that while raising one the way of Sound respectively. The holy above this physical world of ours, does Light keeps the soul anchored and not, however, enslave one to the realm of absorbed and to a certain extent leads name and form. The Masters of this the soul as well; but the holy Word pulls path know only too well that abstract it upwards and carries it across fromplane speculations about the non-attributive to plane in spite of various hurdles in the aspect of the Absolute cannot lead one to way, like blinding or bewildering lights, it. How can man, conditioned by name densely pitch darkness etc., until the soul and form, be drawn directly to that which reaches its destination. is beyond name or form? Love seeks something which it can comprehend and Even the foregoing bird's eyesurvey of to which it can attach itself; and God, if the nature and scope of the Surat Shabd He is to meet man, He must assume Yoga would convey some of its unique some shape or form. It is this recognition features. He who studies it in relation to that inspires the devotion of the Bhakta the other forms of Yoga cannot but note to Shiua. , Krishna or Kali-the the completeness of its solution of all Divine Mother. But these divine beings the problems that confront the seeker represent fixed nianifestaticns of God and when pursuing other systems. On the once the devotee has reached their plane, plane of outer action it does not base their very fixity, as we have seen already, itself on a dry and rigid discipline that prevents further progress. The Masters is often laden with the consequences of the Surat Shabd Yoga wholly transcend of psychological repression. It holds that this limitation by hooking the seeker not some discipline is necessary, but adds, to a fixed, bur to an all-pervading mani- that it must ultimately be inspired by festation of God: the radiant sound- inner spiritual cxperience and be a matter current. It is this anhat and anhad Naam: of spontaneous living not of rigorous this unstruck and unfathomable Word that asceticism and too-deliberate self abnega- supports the various plans of creation tion. The seeker must strive towards a spanning it from pole to pole, from pure state of equipoise and must, therefore, spirit to gross matter. Its strains pervade cultivate the virtue of moderation in every realm. every region; and it runs thought and deed. The integration he through them like a river that flows thereby achieves enables him to gain through the valleys which it has brought greater concentration, and so higher inner into being. And like the river it exists experience; and this inner experience in a fluid state, changing at every plane, must in turn have repercussions on outer yet ever remaining the same. The thought and action. The relationship of seeker who has been inspired by the love sadachara to inner sadhans is a reciprocal of the river of the Word is blessed indeed one: each enlivens and gives meaning for he knows none of the limitations to the other, and each, without the other, is experienced by those who adore God in like a birdwith a single wing. How canrhe other forms. He has at once something spirit be brought to perfect one-pointed- definite and defined before him which draws him toward itself and to which he be the best means of disengaging it from its can attach himself; and something that is encrustations? Could it be put in touch not subject to fixity of definition but exists with that which is of its own essential in a mobile and a fluid state. As he moves nature, like would draw like; and with the towards it drawn upward by its beatific minimum of effort the desired end be power, he finds it changing, modifying, be- achieved. It is from the point of the coming ever stronger and purer, beckon- tisra-til, the third eye, that the spiritual ing him to higher and still higher effort, current spreads itself into the body. All never allowing him to halt or loiter, but that is needed is to check its downward leading him from ptane to plane, from flow at this point by controlling one's valley to valley, until he arrives at the senses and it would of its own accord, very source where unmanifested comes collect itself, and flow bzckward towards into manifestation, and the Formless its source. The seeker has no need to assumes form, and the Nameless name. It begin from the very bottom. All he has to was this completeness of the inner journey do is to turn the direction of the spiritual made possible by the yoga of the Sound- stream and the rest would follow. current that led Kabir to declare: It is this simplicity of approach All holy ones are worthy of reverence, coupled with economy of effort that has But I only adore one who has induced many to call the Surat-Shabd mastered the Word. Yoga as the Sehaj Marg or the easy way. It begins 2t the point where other yogas The Surat Shabd Yoga is not only the normally tend to end. Sahsrar, the region most perfect of the various yogas but it is of the thousand-petalled lights, which also comparatively easy to practise, and marks the end of the normal ' journey the one accessible to all. Not only do after traversing the various bodily those following this path reach the ulti- chakras, is well-nigh the first step to be mate end, but they do so with greater taken by the practitioner of the Surat economy of effort than is possible by other Shabd Yoga. Further, by refusing to methods. The transcension of physlcal disturb the pranic or kundalznic energies: consciousness that the yogin pursuing the this yoga greatly reduces the strain of path of the pranas achieves only after a physical transcension. By contacting the long and arduous discipline, is attained by sound-principle the sensory currents are practitioners of the Surat Shabd Yoga automatically drawn upwards without the sometimes at the first sitting at the time practitioner consciously striving to achieve of initiation. That this should be so is this end, and the motor currents are left not a mere chance or accident. The fact untouched. Not only does this simplify is that the Surat Shabd Yoga adopts a the process of entry into the state of more scientific and a more natural , but that of returning from it as approach to man's spiritual problems. well. The adept in this path needs no Why, it asserts, if the spiritual-current outer assistance for coming back into reaches the bodily chakras not from below physical consciousness-as is the case but from above, should it be necessary to with some other yogic forms-spiritual master each of these chakras in turn? A ascension and descent are entirely volun- man standing at the heart of a valley, if he tary and can be achieved by him with the wishes to reach the river's source, does rapidity of thought. The method of not have to travel down to its mouth and transcendental hearing is only an exten- then retraverse the distance. It further sion of our normal daily piactices. When holds that if and mind are not of the we are faced with some knotty problem, true essence of the spirit then how can they our entire conscious energies tend to focus at one point-the seat of the soul- Yoga is the most perfect of the yogic without affecting pranic-motor energies sciences and the more natural is not to functioning automatically in our body. say that it demands no effort and that any The Surat Shabd practitioner achieves one can just take to it and succeed. Had this concentration at will under controlled that been the case, humanity would not conditions through simran and dhyan, and have been floundering as it is today. The as soon as he contacts the reverberating fact is that competent teachers of this Word, the sensory-spiritual current that is crown of all sciences are rare and that even still in the body is drawn irresistibly when found, few are prepared to undergo upwards; and complete physical transcen- the kind of discipline it requires. The sion is achieved. spirit may be willing but the Aesh is weak. Most men are so deeply engrossed with It is this quality of Sehaj, of natural- the love of the world that evenafter having ness and ease, that makes the Surat Shabd had a glimpse of inner treasures they are Yoga accessible to all. The music of the reluctant to give up their worldly ways Divine Word is vibrating in all alike and and concentrate on that whose possession he who follows its path, requires no special makes one the master of all that is. Since physical or intellectual equipments. It is the stress in this yoga is always on the as much open to the old as to the young, inner, never on the outer, no path could to the sinners as to the saints, to the simple be in a way more exacting for the general as to the learned, to women and children run of men. How many can spend whole as to men. Indeed women and children lives in outer ritual and ceremonial but and the unsophisticated owing to their how few can attain perfect inner concen- simpler modes of thought and their spon- tration undisturbed by mundane thoughts taneous faith often make quicker initial even for a few moments. Hence it was headway with this method than th-'LI~ more that Kabir compared it to walking on a sophisticatcd brothren, though full attain- naked sword, while the Sufis speak of it ment in this fleld may demand unwavering as the ralz-i-mustqim, finer than hair and perseverance and effort which may not sharper than the razor's edge; and Christ always be forthcoming. As no rigorous and described it as the strait and narrow way extensive disciplines of food physical exer- that only few ever tread. But for one cises etc. are required, it does not whom the world lures not and who is filled necessitate sanyasa or complete renuncia- with passionate love of God, nothing could tion of the world and is as much open to be easier and quicker. He needs no other the grehastis, the married, as to the bvah- force than that of his own urge, and, macharis, those under a vow of celibacy. purified of earthly attachments by his Had the pratzic and vigyanic systems been sincere and strong longing, his soul shall the most natural availzible then we would wing homeward borne on the stream of have had to conclude Nature to be partial; Shabd towards its points of departure, the for physical and mental capabilities they haven of bliss and peace. And should it require are distributed unequally among confront any obstacles on its homing flight, men. IF the sun and the air are available its radiant Friend is always beside it to to all, why should the spiritual gifts be lead it out and protect it from all pit-falls. reserved only for the chosen few. Besides, The road through the higher planes lies prana and vigyana can at best lead one to charted before it as completely as that of the plane of their origin and as they are the Hatha-yogins of the lower bodily not purely spiritual, how can they lead to chakras and with such power to bear it, the realm of pure spirit? and such a Friend to guide, nothing can deter or entrap, nothing can disturb the However, to say that the Surat Shabd steadiness of its course. "Take hold of the garment, 0 brave soul," exhorted I wish and long for the dust of his Jalalud-din Rumi, "of One who knows feet-the. dust that has created the well all places, physical, mental, supra- universe; mental and spiritual, for he will remain His lotus feet are the true wealth and thy friend in life as well as in death, in a heaven of peace! this world and the worlds beyond." They grant ineffable wisdom and lead And sang Nanak: one on the path Godward. In the Sikh scriptures: He that has found a True Master and pursues the perfect way of the Holy Sweet are the lotus feet of the Master; Word, shall, laughing and living in With God's writ one sees them: this world, find full freedom and And myriad are the blessings that emancipation. follow upon such a vision. -To& M. 5 Apart from its scientific approach, its comparatively easy accessibility, ils quality Some mystics go even to the extent of of' naturalness and its freedom from the raising his position above that of God: drawbacks of other yogic forms, another distinctive feature of the yoga of the The Mastcr is greater than God. Sound-current is the unique and pervasive -Kabir emphasis it lays on the need at every step for a Satgur, Pir-e-rah or Murshid-i- The Guru and God both stand rnani- I(arni1, a competent living Master. fested, whom may I adore and render obeisance? The Guru-shish or Guru-sikh relation- Wonderful indeed is the Guru who has ship is important in all forms of practical revealed the God-Power within. yoga but it is pivoted here in a unique -Sehjo Bai sense. For the Guru in the Surat Shabd Yoga is not only a being who explains to us the All this may lead the sceptic to suspect real nature of existence, instructs us in the human idolatory. He niay ask: wherefore true values of life and tells us of the this deification of a human being? Where- sadhans to be practised for inner attain- fore such praise heaped upon one who is ment, he is all this, and is more. He is mortal? Mystics at times have responded the inner guide as well, leads the soul from to this question with holy indifference: plane to plane to its ultimate destination, a guide without whose aid it would mis- Peoplc decry that Khusro has turned take the intermediate stages for the final idolator, goal and it would encouni er barriers which Indeed I have. but what has the world it would be unable to goLL over. to do with me? The role of the Master, being what it --Amir Khusro is, it is little wonder that all mystics who have pursued this way should have sung of him with superlative reverence and adora- (Extract from "The Crown of Life."- tion. In Kabir, we hear: To be continued in the June issue.) Questions answered

The Master receives from devotees queries on various aspects of spirituality. These may be personal or academic, but the Master's answers have universal appeal for spiritual aspirants. We reproduce here some of the questions and answers from the Master's book, "Spiritual Elixir", for the bcnejit of our readers.

Q.-To what extent do the teachings of Q.-Please explain why the enactment of sages of lower order help the sincere the drama of Igfe? students of so as to hasten A,--It is all an expression of the inexor- the day whdn we meet tile Radiant able law of . Desire is the Master within and be guided by him root-cause of all bondage and re- thereafter? births. Unless one becomes a cons- cious co-worker of the divine plan by A.-The teachings of all the Masters, complete self-surrender and annihila- may be of lower order or higher tion of ego, the goal of spiritual order, are helpful to the initiates perfection cannot be attained. Please provided the latter do not indulge in refer to the book "Wheel of Lib" for controversial discussions. Like an exhaustive explanation. intelligent swan (whose beak is bless- ed with the rare boon of separating Q.- Please explain the importance of milk from water) the disciple should initiation? accept goodness from wherever it may be available. The charming A.-Initiation by a perfect living Master Radiant Form the Master manifests assures an escort in unknown realms itself in due course by attaining pro- by one who is hixnself a frequent ficiency in the divine principles of traveller to those regions. He knows holy Shabd-the Sound-current, and the presiding dieties or powers of the divine Lights, which are his these planes, conducts the spirit step Astral forms. The faithful and by step, counsels at every turn and disciplined initiates receive guidance twist of the path, cautions against at every step after the Radiant Form lurking dangers at each place, ex- of the Master is manifested within. plaining in detail all that one desires The inner receptivity of the disciple to know. He is a teacher on all levels develops wonderfully by regular, of existence; a Guru on the earth- faithful and accurate meditations. plane, a Guru Dev (Astral Radiant Ever since initiation, the gracious Form) in the Astral Worlds and a Master-power becomes the constant Satguru in the purely spiritual and nearest companion of the disciple regions. When everyone fails in this for escorting the soul to the True very life, at one stage or another, his Home of the Father, with the aid of long and strong arm is always there holy Naam. to help us, both when we are here and when we quit the earth plane. ciousness from the soul is stilled for He pilots the spirit into the Beyond the time being. Tulsi Sahib Says: and stands by it, even before the judgement seat of God. "Surat Sadh sang thehmi-- tart man thirta kichh pai." Q.-Is every body entitled for initiation? (The attention or tne outer expres- A.-No, every body is not entitled to holy sion of soul is controlled in the initiation into the mysteries of the company of a Sadh. It is only then Beyond. that the mind attains some stillness.) But pleasures of the flesh are quite Q.-Can karma appb to nations as well as different from true happiness born of individuals? inner peace in the soul. If the mind A,-Yes. The cummulative reaction of is provided with the appetencv to karmic debts of nations results in relish something sublime a~dgets an wars, epidemics, destruction by fire opportunity of doing so it knows the or floods etc. For exhaustive explana- value of real happiness with the tion, a reference is invited to the result that the sense-pleasures lose all book "Wheel of Life". their charm, and thereafter seem insipid and valueless. This is the way to still the mind and the way to Q.-How would you diflerentiate between control the hydra-headed monster by the soul and spirit? making manifest in the body the A.-There is no difference between the duicet strains of the music of Life, soul and spirit, both represent the enlivening the entire creation. We consciousness pervading the human have an instance of it in the life of body. Lord Krishna, where it is allegori- callv explained how the Lord tamed Q.-If one could see the soul with these the many headed cobra in the river eyes, what would it look like? Yamuna (human body), by the melody of his magic flute (audible A.- nobody can see the soul with these life stream). outer eyes and as such it is beyond the ken of human comprehension to know it. The soul is the enlivening Q.-What nzakes one stray from this golden principle pervading the human body Grand Trunk Road of Spiritualit-v and it can be realised within by after finding the True God-Man and introversion when the senses are receiving sacred initiation from him? controlled, the mind stilled, and the intellect siknced. A.-It is the ego in humans which debars them from spiritual illumination. It can be annihilated only by stern Q.-How can mind be stilled? spiritual discipline and a sacred A,-Mind is enamoured of pleasures and schedule of holy meditations together runs after them whenever and wher- with deep reverential humility. Some- ever they can be found. It is stilled times uncongenial environments do in the physical presence of the affect the spiritual progress of the Master. It is by his divine Radiation dear initiates, who should a1wax.s that the souls are attracted towards pray for right understanding and him, and the mind which gets cons- divine grace. Blessed living memories

,(Continued from page 15)

People all the world over-those who kindly radiant beauty are infused with are under his direct guidance-are getting spirituality. The great ones rarely directly advanced spiritual experiences just as refer to themselves, even though they may people in the times of the Masters of the be one with God, but always place the past, but the living Master. a living symbol honours the world heaps upon them at the before his children, in his characteristic feet of their own Master. humility, would smile and bow his Godly head, and reiterate : "It is all due to the In the Satsang, many prominent per- grace and kindness of my Master that sons who were initiated by Hazur Sawan people are obtaining solace and benefit Singh Ji, came forth, publicly speaking of from my presence." He would say, the miraculous appearance of both the "Commander orders, 'Fire', and I must Masters in their meditations, and subse- fire." Denying all such praise, the quently how they were led for further Master would give all credit to his own guidance and help to the living one. beloved. Maharaj Ji related how his Master once told him that he had to carry Wonderful stories were narrated of the on the spiritual work after him. to which innumerable evidences of divine protection he (our Kirpal) replied: "Just like a of the Master, extended to the disciples in water-man, I will water the plants, but it times of great odds and danger. There is your water." Affirming the unity of was one disciple of Hazur Sawan Singh Ji Masters he said: "Guru Power works from who disbelieved and doubted in the pre- one human pole to another. but the Power sent A4aster. During the recent fighting is the same." There is no question of bgtween India and Pakistan, this man's degree of difference from one perfect village was invaded one night by hostiles Master to another. Outwardly they differ, who were firing and looting homes at but inwardly, they are one with the One. random. Leaving his possessions behind, Through the vehicle of every Master, souls he began to run for his very life with the drank the heavenly necter of God, and for enemy at his heels. He ran and ran, but the living seekers after Truth, a living to his apparently great misfortune, he master soul is needed to come into contact stumbled and fell into a ditch. He thought with God. Oiie cannot achieve Him alone, his end had come. Just at this moment, or through imperfect teachers and guides the Masters appeared, both gracious with which the world abomds in this day. Kirpal and majestic Sawan, arid each It is, however, impossible to find a genuine taking o?le of his arms, carried him off to Satguru unless God Himself so wills. It safety, out of danger's reach. after whicn is through His mercy and kindness that we they disappeared. Ever since, this fellow are brought to his holy feet. has been very grateful1 and devoted to the true son of Sawan. " Self-effacing humility is the significant sign of recognition of a genuine Master. Countiess are the incidents of miracu- His sweet words, his lustrous eyes, his lous protection of the devotees of the Master. The worldly minded and sceptic talk from his experiences of the living Mas- would scoff, but what is normally termed ter's mission of connecting rhe yearning fantastic and miraculous, are common souls to their Creator. This is a mission everyday occurence in the lives of those of incomprehensible greatness illuminating rare souls who have become one with God. the sincere seekers with conscious contacts Never exhibiting his mystic powers out- of the Light and Sound of God, in all coun- wardly, but keeping them in reserve to tries and lands where people are awaken- assist and teach his dear children, the ing from materialism to the unchangeable Master gradually reveals himself and his spiritual Truth as given out by the Satguru Godly attributes as the disciple grows and Kirpal Singh Ji Maharaj, who is the living unfolds in purity, receptivity, and humi- successor of the Master-saints of all times. lity. Towards the close of the wonderful One of the many notable seekers was Satsang, a white sheet was suspended from Sri Raghavacharya, an old devotee from the ceiling of a canopy over the crowd to Rishikesh, in Uttar Pradesh. This mar. serve an excellent two-way screen for the recognised the inner greatness of Sant showing of one of the available movie films Kirpal Singh, when he retreated to Rishi- that were taken of Hazur Sawsn Singh Ji. kesh in 1948 after the physical passing The multitudes sighed with wonder at the away of his own Satguru, Hazur Sawan image of beautiful Sawan moving on the Singh Ji. Sri Raghavacharya related how screen. There were several thousand of he took ill and 'died' several years ago. As Hazurs' initiates present amongst the his spirit withdrew from the physical body, approximately 20,000 Satsangis. rising up on the inner planes, he was taken to the lotus feet of the luminous forms of Late at night, the Master was giving '.Sawan" and "Kirpal". The radiant private interviews to aspirants, never spar- Master turned to Raghavacharya and com- ing himself for a moment. His message manded him to return to the physical is one of solace and hope.and to the endless plane and complete further work allotted stream of hummity which knocks at his to him. He still looked hale and hearty door, he has a sure spiritual remedy to at 110 years of age. every ill and evil. The names of "Sawan" and "Kirpal" were on the lips and hearts Numerous devotees and poets sung of everyone as they retired into peaceful their compositions in praise of the Lord, sleep under the stars on the hallowed including many of the beautiful hymns the ground. Truly, the holy Bhandara (anniver- living Master had written to his Master in sary) reached its natural and perfect close. the days of discipleship. and the mantle of peace and silence des- cended upon the Ashram of the h4as:er. Another Satsang was held from 4. P.M. to 9 P.M. continuously. The interest of On the following day, Naam-initiation the devotees never waned or slackened, was given to 2 15 newly selected and accept- rather it waxed and increased, mounting on ed aspirants, including an American lady the wings of love, inspired by the Satguru. who 'just happened' to be passing through Many more spoke, including several devo- Delhi, the day before. On hearing of the tees and students from the Western Hemi- great Kirpal Singh, she came to see him, sphere, attracted here by the universal and was "caught by a tremendous power Light of the Master. The writer of this coming from his eyes." She had been report, having been afforded the privilege looking for a Master for many years of corning to the lotus feet of the Master and, as it so often happens, she in India from far away Canada,gave a brief unexpectedly met a true Master. She decided to cancel her train ticket to Bom- tations and develop the initial experience bay and to stay on a while at the Ashram. by day to day practice. He strongly emphasised the necessity of keeping the After the Master had sifted those who diaries of self-introspection, to live an were not yet ready for Naam he began to ethical and honest life, keeping ir contact unravel the secrets of the beyond, explain- with the Master personally or by corres- ing the mysteries of the inner planes of pondence, as one desired to progress spiritu- creation leading up to the True Abode of ally, and thus achieve the goal of life. The the Father, the Path each soul must Lord spoke endearingly of the radiant form embark upon ultimately to attain union of the Masrer as an 'unpaid counsellor' with the Supreme Father, the sole purpose that guides the footsteps of the child disci- for us being born in human form. ple both in this world and in the beyond, which one should strive to*meet while alive. Satguru Ji revealed the sacred secrets When the disciple of a perfect Master dies, of the various Lights, and Sound-currents if he has not contacted the radiant of each region the soul experiences as it friend within in lifetime, this sublime form proceeds upwards after consciously rising appears to escort the sou! of that initiate above body-consciousness, via the Third into the beyond at the time of death, en- Eye or Single Eye. He then bade all to sit suring its safety against the onslaughts of for meditation; and after an hour the bless- the negative power. That soul would ed Lord enquired of their inner experiences. then be placed in a suitable and deserving With his grace, everyone experienced the spiritual region where it can work towards inner Light and Sound of creation, also ultimate liberation or, if worldly inclinati- known as the Word or Naam. The Ame- ons were still uppermost, in the initiate's rican lady was very pleased with her experi- consciousness and if no efforts were made ence, as were others, and many were shed- in life. the Master may have to send it ding tears of gratitude and wonder at having back into the world in a better and more witnessed the radiant form of the Master spiritually congenial atmosphere where it at their first sitting. Over a hundred can attain better inner progress and achieve of the newly initiated were blessed with the necessary love for the Master. The this heavenly vision while repeating the whole process, however, depends entirely holy Names, and others saw the strong on the sweet will and pleasure of the Sat- Light of the inner sun, moons, stars, and guru, as he, being a conscious-coworker some saw the strong and red rising sun. of the Divine plan, holds the reigns of ?he destiny of his children in his almighty The initiates then sat as instructed for grip. But this does not debar personal listening to the sound principle for half an effort on the part of the child-disciple, hour. The great Master enquired of their rather, the beloved Master constantly ex- inner experiences. All heard, according horts us to make greater andgreater efforts to their background and receptivity, the to bxome worthy of his all-in-all grace. sublime Music of the beyond; bells, gongs, conches, drums, violins? a.ld flutes-such a Separate from the initiation scene, in a wonderful start on the journey back to specially screened area, 90 children were God. given special premission to sit for listening to th? Sound-current. After imparting the mystic contact of the audible life-stream, Maharaj Ji called Gurudev strode ovcr to where the all of his newly born children of Naam to children were sitting, and one by one, he gather up closer, whence he personally ex- would, with one hand behind his back, horted them to continuc in their holy medi- bend over and tap the children on the top of their heads 16 ith the finger of his other hatreds, jealousies, and limelight seeking hand, and would help them to stand up. amongst ourselves. for this not only reflects (Some were really spiritually intoxicated). very badly on our own lives. but on the He would then enquire what they saw and very path we live to tread upon. The heard within. Over sixty of these boys Master and the path are perfect in all res- and girls witnessed the radiant Gurudev, pects, but we individuals, with one foot and many also saw Hazur Sawan Singh Ji in the divine, and the other in human standing beside the living Master, whom folly, sometimes judge the Master from they had never seen nor heard of before. our own limited vision. It is surely no Only when a photograph was shown to fault of the Master if some of his children them did they recognise who the kindly are disobedient. old man with the white beard was. Others saw the Master in his radiant The path of the Master. which encom- form conducting Satsang LO count- passes God in His Nameless and Formless less souls on the inner planes. state, His vast Creation. from the physical universe to the Astral, Causal and One simply cannot know the magnitude great Causal Regions. up to the Suchkhund, and the far reaching effect such acts have, the true home of the father, Na~m.the on the part of the Godman. Truly, the God-into-expression-Power, and the indi- Master-Power or God-Power working vidual soul is the path of love. God. being through the focal point of the living all love and ruth. in a state of absolute Master is "controlling and guiding the conciousness, projected forth all creations destiny of the child-humanity." These from the tiny drop to the limitless uni- children may become illumined leaders of verse. as a ray of His Love. The Naam tomorrow, and in all countries ofthe wor!d power. sustaining and controlling the where the illumined initiates of the Master creation, seen and unseen, being a direct dwell, there will be a 'force of light' emanation from the Sat Purush. is alsc shining in the darkness, through the merit Love, and where it is fully manifest. in a of their connection to the living Master. Master Satguru, that place also is love . love This great force of truth is the only hope -personified. All of these thicgs : God, and solution to the abundant materialistic Creation, Sachkhand, Naam, Soul and Love and degenerate influences rampant in the are unknowable without the grace of a world of today, This "Light which ligh- Godman teth everyman that cometh into the world" is, unfortunately, unseen, unnoticed, for- Love and surrender of one's all unto gotten and sadly neglected but one merci- the feet of the Master, chaste obedience ful glance from a Master-Soul can open unto his holy command, and communion the inner eye of the individual soul to be- with his holy Xaam, will take one surely hold the mysteries of God's Light, and and swiftly across the enchanting pano- thus reveal one's native Godhead radiating rama of existence. and place that jubilant in all glory. The luminous form of the spirit into the lap of the eternal supreme Master then appears, and guides the bl~ss- Being. The Satguru is the reflection of ful soul into experiences and Kingdoms Satnam or God, in this world, and in the beyond all earthly description. until it Reyond, and as such, grants God-experi- beholds and unites with the Lord of all. ences to those who approach him with Before that Light can really shiile in it's humility and sincerity. God is unknowe- native and pristine splendour (and not able. With the Satguru's grace, He be- under a bushel) surpassing countless outer comes known as a living reality, shining in suns and moons, we, as his erring children, the temple of our inmost being. And thus must first learn to rise above our petty we are liberated. From the editor's desk

HE importance of Satsang cannot be is in the universe exists and subsists. T overemphasised. 'Satsang', Hazur Paradoxically enough, without Sat there used to say, 'is a protective hedge around is naught and where there is naught there .disciples engaged in spiritual sadhnas or is Sat. Sat is the substratum of life, nay practices, and it keeps them safe in its it is the very life itself that lightens the fold.' life of each one who is in tune with Sat.

Satsang is a 'must' in everybody's life. To be in tune with Sat is Satsang in ,One cannot do without it. The need for the real sense of the word. How to be in it is felt, at one'stage or another, as man communion with Sat is the question? Sat advances in age and faces the ups and is not a mere abstraction. If it were so, downs of life. The sooner one realises it, then thertl would be no Satsang, for it the better it is, not only for one's ownself would imply contradiction in terms Sat but for all those azound him. and Sang; while all the scriptures empha- sise the need of Satsang. Life without Satsang is a sham tinsel, a base coin. however bright it may appear Sat is all-pervading and yet in the to be. It has no currency in the realm of world of men it works from a chosen God. human-pole for purposes of regelleration Most ofus, however, take a very limit- of mankind. Man is to be the teacher of man in Apravidya (empirical knowledge) ed view of Satsang. We gecerally do not know wh:kt the term Satsang really imp- and Praaidya (the "knowledge of the be- lies. We consider any and every talk by yond). One in whom God-power works a religious teacher or a preacher as Sat- in fullness can lead us on the God-way sang. A congregational kirtan or chant- leading to the Power and Spirit of God. ing the name OT the Lord and singing We all live, move and have our very hymns in His praise go in common parlance being in Him and, strange as it may seem, as Satsang. To attend customary service we do not know this and much less are in a church. a gurudwarz, a temple or a conscious of this. A Godman (Satpurush) mosque is considered to be enough of ser- can consciously awaken us to the Reality vice to the Lord. All these practices undoubtedly are steps in the right within and we can: like Him, revel in our native God-head if we, for sometime, hear direction but are not enough. These, more to what he has to teach and practise the or less. prepare some ground for under- imer Sadhna as he enjoins. The former standing the higher values of lif-, the is called outer Satsang while the latter is highest being Satsang or communion with termed inner Satsang or experience of the the Lord wirhin. Power of God within one's own Self. Satsang in the terminology of Master- saints has a much deeper significance than Such Godma are very rare but the is commonly known and understood to be. world is not without one. Godman is as Sat stands for Truth, the unchangeable much a gift of God, a.s God is the gift of permanence in the ever-changing pano- the Godman. And fortunate is one who, rama of life. It is in Sat, by Sat and knowing the value of Satsang, strives to through Sat that the universe and all that be a satsafigi.

3 1 Wisdom of the ages

Here are some of the verities of life which are eternally true. Let us take one for cogitation each day and try to reflect the truth of it in our life. We have, of course, to guard against making an alloy of it by a subtle admixture, traducing it to suit our own commonplace convenience.

April: All life is encounter and the supreme encounter is of man with God. They who know truth in truth, and untruth in untruth, arrive at truth. And whosoever shall compel thee to go a mile, go with him twain. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward. Man cannot abide in his pomp. He is like the beasts that perish. Greatness lies in worthy living among the common things of life. Love is not a mere impulse of curiosity or a leap of lust. It is spiritual in character. It is upto each individual to attain harmony, awakening to spiritual truth. C'A1l created things perish7', he who knows and sees this becomes passive in pain; this is the way to purity. Truth is never preached for one has to realise it within oneself. All honest striving is sacred. Time and timelessness, nature and super nature are twin aspects of man. Man belongs to the world and theSworld beyond it. Our duty is to make an effort. It does not matter if we fail. We realise the truth of our freedom only in moments of silence. God is spirit; and they that worship Him must worship Him in spirit and in truth. Unselfishness is more paying, only people have not the patience to practise it. Spiritual life combines the active and the contemplative sides. Self-sacrifice, not self-assertion, is law of the highest universe. God alone lives. The soul alone lives. Spirituality alone lives. That which is selfish is immoral and that which is unselfish is moral. The conquest of lust is the highest endeavour of a man's or woman's existence. The wise ones learn to renounce their senses, knowing that those are the enemies of their immortal soul. Our best work is done, our greatest influence is exerted when we are without thought of self. Subtle, they say, are the senses; subtler than the senses is the mind; subtler than the mind is the reason; but subtler even than the reason is He. The reward of the conquest of self is spiritual bliss. Where there is nothing there is God. Cleanse the chamber of thy heart that thy Beloved may enter. Brahmacharya means that mode of life which leads to realisation of God. The first step to Brahmacharya is the realisation of its necessity. The next is gradual control of the senses. In praise of Hazur

(Continued from inside front cover) Whoscever sees Him even for a while wanders restlessly all his life, with the chant of Sawan on his lips. He is the mainstay of all here and hereafter on to eternity, and ever blessed are His votaries.

All remember Him on earth and in heaven for enthralling is the very sight of Him. The very idol of my heart has His habitat on the banks of the Beas and His word is law unto all.

Nor do I desire heaven, nor paradise with all its beauties, for the threshold of my Master is above everything else. All ye who are seekers after God follow the Great Master, as the sea of His munificence is in full tide. His divine grace flows to all alike regardless of caste or creed. Whosoever comes in His presence is richly rewarded, as the treasure-house of Sawan is accessible to all. Who can sing of the graces of Sawan when His glory outshines all ? How can Jamaal,* the bondsman of Sawan, leave His sanctuary ?

-Kirpal Singh

*Nom de plume of Sant Kirpal Singh